Xu Shuangshuang
Academy of Future Education, Xi'an-Jiaotong Liverpool University, Suzhou, China.
Integr Psychol Behav Sci. 2024 Dec;58(4):1085-1090. doi: 10.1007/s12124-024-09840-0. Epub 2024 Jul 24.
Resuming the theoretical and historical conceptualization of mindfulness research is of utmost importance if we want to transcend the positivistic and instrumental trend in the present field and to understand better what mindfulness is and how mindfulness works. Based on von Fircks (2023)'s introduction of Daosim's wu wei into Meadian Social Psychology, this commentary continues dialoguing the two different traditions for understanding mindfulness's functioning by exploring the systematic principle underlying wu wei. From the systematic perspective, we can distinguish: 1) two focus of meaning in wu wei: (a) not forcing/interfering and (b) the existence of a spontaneously evolving system; 2) two positions a person can take faced with the spontaneous system: (a) as stepping back and not interfering; (b) as actively connecting and cultivating new relations into systems. Based on the two positions, the dynamic emergence of altered I from mindfulness is also approached in two different ways.
如果我们想要超越当前领域中的实证主义和工具主义趋势，并更好地理解正念是什么以及正念如何起作用，那么恢复正念研究的理论和历史概念化至关重要。基于冯·菲尔克斯（2023年）将道家的无为引入米德社会心理学，本评论通过探索无为背后的系统原则，继续探讨这两种不同传统以理解正念的功能。从系统的角度来看，我们可以区分：1）无为中的两个意义焦点：（a）不强迫/干涉和（b）自发演化系统的存在；2）一个人面对自发系统时可以采取的两种立场：（a）退后不干涉；（b）积极建立联系并在系统中培养新关系。基于这两种立场，从正念中改变的“我”的动态出现也以两种不同的方式进行探讨。
